The Brhad-Devata Attributed to Saunaka A
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Vaishvanara Vidya.Pdf
VVAAIISSHHVVAANNAARRAA VVIIDDYYAA by Swami Krishnananda The Divine Life Society Sivananda Ashram, Rishikesh, India (Internet Edition: For free distribution only) Website: www.swami-krishnananda.org CONTENTS Publishers’ Note 3 I. The Panchagni Vidya 4 The Course Of The Soul After Death 5 II. Vaishvanara, The Universal Self 26 The Heaven As The Head Of The Universal Self 28 The Sun As The Eye Of The Universal Self 29 Air As The Breath Of The Universal Self 30 Space As The Body Of The Universal Self 30 Water As The Lower Belly Of The Universal Self 31 The Earth As The Feet Of The Universal Self 31 III. The Self As The Universal Whole 32 Prana 35 Vyana 35 Apana 36 Samana 36 Udana 36 The Need For Knowledge Is Stressed 37 IV. Conclusion 39 Vaishvanara Vidya Vidya by by Swami Swami Krishnananda Krishnananda 21 PUBLISHERS’ NOTE The Vaishvanara Vidya is the famous doctrine of the Cosmic Meditation described in the Fifth Chapter of the Chhandogya Upanishad. It is proceeded by an enunciation of another process of meditation known as the Panchagni Vidya. Though the two sections form independent themes and one can be studied and practised without reference to the other, it is in fact held by exponents of the Upanishads that the Vaishvanara Vidya is the panacea prescribed for the ills of life consequent upon the transmigratory process to which individuals are subject, a theme which is the central point that issues from a consideration of the Panchagni Vidya. This work consists of the lectures delivered by the author on this subject, and herein are reproduced these expositions dilating upon the two doctrines mentioned. -
Indian Hieroglyphs
Indian hieroglyphs Indus script corpora, archaeo-metallurgy and Meluhha (Mleccha) Jules Bloch’s work on formation of the Marathi language (Bloch, Jules. 2008, Formation of the Marathi Language. (Reprint, Translation from French), New Delhi, Motilal Banarsidass. ISBN: 978-8120823228) has to be expanded further to provide for a study of evolution and formation of Indian languages in the Indian language union (sprachbund). The paper analyses the stages in the evolution of early writing systems which began with the evolution of counting in the ancient Near East. Providing an example from the Indian Hieroglyphs used in Indus Script as a writing system, a stage anterior to the stage of syllabic representation of sounds of a language, is identified. Unique geometric shapes required for tokens to categorize objects became too large to handle to abstract hundreds of categories of goods and metallurgical processes during the production of bronze-age goods. In such a situation, it became necessary to use glyphs which could distinctly identify, orthographically, specific descriptions of or cataloging of ores, alloys, and metallurgical processes. About 3500 BCE, Indus script as a writing system was developed to use hieroglyphs to represent the ‘spoken words’ identifying each of the goods and processes. A rebus method of representing similar sounding words of the lingua franca of the artisans was used in Indus script. This method is recognized and consistently applied for the lingua franca of the Indian sprachbund. That the ancient languages of India, constituted a sprachbund (or language union) is now recognized by many linguists. The sprachbund area is proximate to the area where most of the Indus script inscriptions were discovered, as documented in the corpora. -
The Spread of Sanskrit* (Published In: from Turfan to Ajanta
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Serveur académique lausannois Spread of Sanskrit 1 Johannes Bronkhorst Section de langues et civilisations orientales Université de Lausanne Anthropole CH-1009 Lausanne The spread of Sanskrit* (published in: From Turfan to Ajanta. Festschrift for Dieter Schlingloff on the Occasion of his Eightieth Birthday. Ed. Eli Franco and Monika Zin. Lumbini International Research Institute. 2010. Vol. 1. Pp. 117-139.) A recent publication — Nicholas Ostler’s Empires of the Word (2005) — presents itself in its subtitle as A Language History of the World. Understandably, it deals extensively with what it calls “world languages”, languages which play or have played important roles in world history. An introductory chapter addresses, already in its title, the question “what it takes to be a world language”. The title also provides a provisional answer, viz. “you never can tell”, but the discussion goes beyond mere despair. It opposes the “pernicious belief” which finds expression in a quote from J. R. Firth, a leading British linguist of the mid-twentieth century (p. 20): “World powers make world languages [...] Men who have strong feelings directed towards the world and its affairs have done most. What the humble prophets of linguistic unity would have done without Hebrew, Arabic, Latin, Sanskrit and English, it it difficult to imagine. Statesmen, soldiers, sailors, and missionaries, men of action, men of strong feelings have made world languages. They are built on blood, money, sinews, and suffering in the pursuit of power.” Ostler is of the opinion that this belief does not stand up to criticism: “As soon as the careers of languages are seriously studied — even the ‘Hebrew, Arabic, Latin, Sanskrit and English’ that Firth explicitly mentions as examples — it becomes clear that this self-indulgently tough-minded view is no guide at all to what really makes a language capable of spreading.” He continues on the following page (p. -
Chandogya Upanishad 1.2.1: Once Upon a Time the Gods and the Demons, Both Descendants of Prajapati, Were Engaged in a Fight
A Preview “… Dr. Prasad’s collections of the two largest and most difficult to understand Upanishads make an in-road and gives access to the magnificent conclusions left by the ancient sages of India. This book gives us a view of the information which was divulged by those teachers. It is easy to read and understand and will encourage you to delve deeper into the subject matter.” CONTENTS 1. Chāndogya Upanishad……..…….…. 3 1. The big famine…………………………….…..... 6 2. The cart-man…………………………….………13 3 Satyakama Jabala and Sevā………………… 14 4. Fire teaches Upakosala…………….………… 15 Chāndogya 5. Svetaketu: five questions……………………. 18 and 6. Svetaketu: nature of sleep…………………... 22 7. That thou art, O Svetaketu………………….…23 Brihadāranyaka 8. Indra and virochana……………………….….. 29 Commentary…………………………...……..... 31 Upanishads End of Commenrary……………………....….. 55 Two large and difficult Upanishads are presented 2. Brihadāranyaka Upanishad …….…56 (without original Sanskrit verses) in simple modern English for those advanced students who have 9. Dialogue: Ajtsatru-Gargya……………...…. 61 read Bhagavad-Gita and other 9 Principal 10. Yajnavalkya and maitreyi ……………....…..63 Upanishads. Simpler important verses are 11. Meditation taught through horse’s head.. 65 12. Yajnavalkya: The best Vedic Scholar…… 66 printed in underlined-bold; comm- 13. Three ‘Da’ …………………………….…….…78 entaries from translators, references&Glossary. Commentary…………………………….……... 84 14. Each soul is dear to the other………...……90 By 15. The Wisdom of the Wise (Yagnavalkya)… 91 16. Gargi and the Imperishable ……………..…94 Swami Swahananda 17. Janaka and Yajnavalkya 1 ……………..…..95 and 18. Janaka and Yajnavalkya 2 …………..……..97 Swami Madhavananda et al. 19. The Process of Reincarnation…… …..… 100 Editor: Ramananda Prasad End of Commenrary …………….…..……….105 A Brief Sanskrit Glossary On page 844 of 908 of the pdf: www.gita-society.com/108Upanishads.pdf INTERNATIONAL GITA ***** Editor’s note: Most of the materials in this book are SOCIETY taken from the above webpage which does not have a Copyright mark. -
A Brief History of Vedas Index
i A Brief History of Vedas Index Sl Particulars No 1 About the Author 2 Equivalent letters of different languages 3 About the Book 4 The Vedas: A Brief Chronicle 5 Historical Classification of the Vedas 6 Vedic Period: The Period of Śruti Post Vedic Period: Classical Period, the period 7 of Smṛiti 8 Modern Period: The period of Bhāshya 9 The Period of the Creation of Mantra 10 The Period of Compilation of Mantras 11 Āpri Sūktas 12 Brāhmanam Period 13 What is Brāhmanams 14 Śākhās and Charanas 15 Charana 16 Śākhā 17 The Samhitā Śākhās: 18 The Brāhmana Śākhās: 19 The Sūtra Śākhās: 20 Parishad: 21 Vamśa of Sāma Veda Vamśas as per the Madhukāṇḍa of Śatapatha 22 Brāhmanam Vamśas given at the end of Śatapatha 23 Brāhmanam Vamśas as per Xth Book of Śatapatha 24 Brāhmanam ii 25 Vamśas as per Khila Kāṇḍa 26 Gopatha Brāhmanam 27 Gāyatri Mantra 28 Āranyakas 29 Upanishads 30 Ṛigveda Upanishads 31 Śukla Yajurveda Upanishads 32 Krishna Yajurveda Upanishads 33 Samaveda Upanishads 34 Atharvaveda Upanishads 35 Unknown Upanishads 36 Sūtra Period 37 Prātiśākhyas 38 Ṛik Prātiśākhya by Śaunaka 39 Prātiśākhyas of Yajur Veda 40 Taittirīya Prātiśākhya 41 Maitrāyanīya Prātiśākhya 42 Vājasaneyi Prātiśākhya 43 Pratigya Pariśishṭa 44 Bhāshika Pariśishṭa 45 Prātiśākhyas of Sāma Veda 46 Atharva Veda Prātiśākhya 47 Phoneticians of Prātiśākhyas and Vyākaranas 48 Śikshā 49 General Śikshā 50 Pāninīya Śikshā 51 Śikshās of Ṛigveda 52 Svaravyanjana Śikshā 53 Samāna Śikshā 54 Śikshās of White Yajurveda 55 Yājnavalkya Śikshā 56 Vāsishṭhī Śikshā 57 Kātyāyani Śikshā 58 Parāśarī -
The Hindus As a Textual Community the Role of the Vedas
Occ AS I ONAL PUBLicATION 40 The Hindus as a Textual Community The Role of the Vedas by Arvind Sharma IND I A INTERNAT I ONAL CENTRE 40, MAX MUELLER MARG , NEW DELH I -110 003 TEL .: 24619431 FAX : 24627751 1 Occ AS I ONAL PUBLicATION 40 The Hindus as a Textual Community The Role of the Vedas The views expressed in this publication are solely those of the author and not of the India International Centre. The Occasional Publication series is published for the India International Centre by Cmde. (Retd.) R. Datta. Designed and produced by FACET Design. Tel.: 91-11-24616720, 24624336. The Hindus as a Textual Community The Role of the Vedas Introduction This paper is an exploration of a theme which has evolved from the pedagogical dualism of my academic situation—namely, that I teach courses in both world religions as well as Hinduism. The term world religions—or more comprehensively, world’s religions—there is a lot riding here on an apostrophe—of course includes the various religions of the world, Hinduism being one among them. World’s religions is obviously a broad category, often disaggregated in various ways, and classified accordingly, as into dead or living religions, or Eastern and Western religions, or missionary and non-missionary religions, and so on. I find one classification of particular interest, which emanates from the sociology of religion. In the words of D.H.J. Morgan, Georg Simmel argues that ‘the sociology of religion must make a distinction between two types of religious organization. In the first case (he instances many primitive religions), a common god grows out of the togetherness of a unified group. -
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 4
Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) BLANK DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 4 Compiled by VASANT MOON Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 4 First Edition by Education Department, Govt. of Maharashtra : October 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr. -
The Chhandogya Upanishad
TTHEHE CCHHANDOGYAHHANDOGYA UUPANISHADPANISHAD by Swami Krishnananda The Divine Life Society Sivananda Ashram, Rishikesh, India (Internet Edition: For free distribution only) Website: www.swami-krishnananda.org CONTENTS PUBLISHERS’ PREFACE 5 CHAPTER I: VAISHVANARA-VIDYA 7 The Panchagni-Vidya 7 The Course of the Soul After Death 8 Vaishvanara, The Universal Self 28 Heaven as the Head of the Universal Self 31 The Sun as the Eye of the Universal Self 32 Air as the Breath of the Universal Self 33 Space as the Body of the Universal Self 33 Water as the Lower Belly of the Universal Self 33 The Earth as the Feet of the Universal Self 34 The Self as the Universal Whole 34 The Five Pranas 37 The Need for Knowledge is Stressed 39 Conclusion 40 CHAPTER II 43 Section 1: Preliminary 43 Section 2: The Primacy of Being 46 Section 3: Threefold Development 51 Section 4: Threefold Development (Contd.) 53 Section 5: Illustrations of the Threefold Nature 56 Section 6: Further Illustrations 57 Section 7: Importance of Physical Needs 58 Section 8: Concerning Sleep, Hunger, Thirst and Dying 60 Section 9: The Indwelling Spirit 65 Section 10: The Indwelling Spirit (Contd.) 67 Section 11: The Indwelling Spirit (Contd.) 68 Section 12: The Indwelling Spirit (Contd.) 69 Section 13: The Indwelling Spirit (Contd.) 71 Section 14: The Indwelling Spirit (Contd.) 73 Section 15: The Indwelling Spirit (Contd.) 76 Section 16: The Indwelling Spirit (Contd.) 78 CHAPTER III: SANATKUMARA’S INSTRUCTIONS ON BHUMA-VIDYA 81 The Chhandogya Upanishad by Swami Krishnananda 2 Section -
Mahaa Sankalpam
SAMAVEDA UPAKARMA – AUGUST 31ST, 2011 (WEDNESDAY) Sama Veda Upakarma Prayoga for the year 2011 (31-08-2011) In the case of Sama Veda, The upakarma prayogam is very extensive and differs very much from the Upakarma prayoga of Rig and Yajur Vedis.They always do it in Hastha Nakshtra. It essentially consists of ten steps in the following order: 1.Panchagavya sammelanam 2.Snana Mahasankalpam 3.Brahmayagnam 4.Punyaham 5.Rishipooja(Uthsarjan Karma) 6.Deva,rishi, Pithru Tharpanam (264+12) 7.Ghata Poojai 8.Yagnopaveethadhaaranam 9.Vedarambam 10.Kankanadharanam MAHAA SANKALPAM (Aachamya+Wear Pavithram + Put Durbha Aasanam under the legs + Wear Two Dharbha between the Pavithram)Darbeshvaaseena: Darbhaan Dhaaryamaana: AUM SUKLAAM BARADHARAM VISHNUM SASHI VARNAM CHATHURBHUJAM PRASANNA VADHANAM DHYAAYETH SARVA VIGHNA UPASHAANTHAYE - OM BHUUHU, OM BHUVAHA, OM GUM SUVAHA, OM MAHAHA, OM JANAHA, OM THAPAHA, OOGUM SATHYAM OM THATSAVITHURVARENYAM BHARGO DEVASYA DEEMAHI DHEEYO-YONA PRACHOTHAYAATH - OM AAPO JYOTHEERASO AMRUTHAM BRAHMA BHURBUVASSUVAROM OM OM OM. MAMOPAAKTHA SAMASTHA DHURITHA KSHAYADHWARA SRI PARAMESWARA PREETHYARTHAM – THADEVA LAGNAM SUDHINAM THADAIVAA, THAARAABALAM CHANDRABALAM THADAIVAA, VIDHYAABALAM DAIVABALAM THADAIVAA, SRI LAKSHIPATHETHU ANGRIYUGAM SMARAAMI – OM APAVITHRAHAA PAVITHROVAA SARVAA VASTHAAM GATHOPIVAA - YASMARETH PUNDAREEKAAKSHAM - SABAHYAA ABHYANTHARAHAA SHUCHIHI MAANASAM VAACHIKAM PAAPAM - KARMANAAM SAMUPAARJITHAM - SRI RAMA SMARANENAIVA VYAPOHATHI NA-SAMSHAYAHAA – SRI RAMA, RAMA RAMA RAMA THITHIR VISHNUHU - THATHAA VAARAHAA -
The Buddha and His Predecessors
7/2/2020 THE BUDDHA AND HIS PREDECESSORS THE BUDDHA AND HIS PREDECESSORS inindianculture.com/ BOOK I : Siddharth Gautama—How a Bodhisatta became the Buddha PART V: THE BUDDHA AND HIS PREDECESSORS The Buddha and the Vedic Rishis 1. The Vedas are a collection of Mantras, i.e., hymns or chants. The reciters of these hymns are called Rishis. 2. The Mantras are mere invocations to deities such as Indra, Varuna, Agni, Soma, Isana, Prajapati, Bramba, Mahiddhi, Yama and others. 3. The invocations are mere prayers for help against enemies, for gift of wealth, for accepting the offerings of food, flesh and wine from the devotee. https://www.printfriendly.com/p/g/Ng9vN8 1/11 7/2/2020 THE BUDDHA AND HIS PREDECESSORS 4. There is not much philosophy in the Vedas. But there were some Vedic sages who had entered into speculations of a philosophical nature. 5. These Vedic sages were : (1) Aghamarsana; (2) Prajapati Parmesthin; (3) Brahmanaspati, otherwise known as Brihaspati; (4) Anila; (5) Dirghatamas; (6) Narayan; (7) Hiranyagarbha; and (8) Visvakar-man. 6. The main problems of these Vedic philosophers were: How did the world originate ? In what manner were individual things created ? Why have they their unity and existence ? Who created, and who ordained ? From what did the world spring up and to what again will it return ? 7. Aghamarsana said that the world was created out of Tapas (heat). Tapas was the creative principle from which eternal law and truth were born. From these were produced the night (tamas). Tamas produced water and from water originated time. -
The Integral View of Communication Sunil Sondhi
Sabdanusanam: The Integral View of Communication Sunil Sondhi To cite this version: Sunil Sondhi. Sabdanusanam: The Integral View of Communication. Kalakalpa IGNCA Journal for Arts, Indira Gandhi National Center for the Arts, 2020. hal-03226086 HAL Id: hal-03226086 https://hal.archives-ouvertes.fr/hal-03226086 Submitted on 14 May 2021 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Published in Kalakalpa, IGNCA Journal of Arts, Volume-IV, No.2, Basant Panchami, 2020 Sabdanusanam The Integral View of Communication Sunil Sondhi Abstract The rationale for this paper is that the negative trends in present day communication in media and public language in India seem to have formed a complex web of social and political factors in certain sections of society that go beyond any individual, ideology or situation. To find a solution to this problem we need to look within and examine the disconnect between the roots of language in the Indian society and the use to which language is being put by people in certain sections who are not connected with India’s linguistic tradition of discipline of words. It is in this context that the classical texts on communication in India need to be explored and relevant ideas adopted for integrative and accommodative communication. -
The Chhandogya Upanishad
THE CHHANDOGYA UPANISHAD SWAMI KRISHNANANDA The Divine Life Society Sivananda Ashram, Rishikesh, India Website: www.swami-krishnananda.org ABOUT THIS EDITION Though this eBook edition is designed primarily for digital readers and computers, it works well for print too. Page size dimensions are 5.5" x 8.5", or half a regular size sheet, and can be printed for personal, non-commercial use: two pages to one side of a sheet by adjusting your printer settings. 2 CONTENTS Publishers’ Preface ...................................................................... 6 Chapter I: Vaishvanara-Vidya .................................................. 9 The Panchagni-Vidya ......................................................... 9 The Course of the Soul After Death ................................... 11 Vaishvanara, The Universal Self ......................................... 58 Heaven as the Head of the Universal Self ......................... 65 The Sun as the Eye of the Universal Self ........................... 67 Air as the Breath of the Universal Self .............................. 68 Space as the Body of the Universal Self ............................. 69 Water as the Lower Belly of the Universal Self ................. 70 The Earth as the Feet of the Universal Self ....................... 70 The Self as the Universal Whole ........................................ 71 The Five Pranas ................................................................... 78 The Need for Knowledge is Stressed ................................. 82 Conclusion ...........................................................................